Daf 37a (דַּף ל״ז ע״א)

Rabbi El'azar said: From where do we know? (אָמַר רִבִּי אֶלְעָזָר, מְנָא לָן). He said to him: Come and see, from the concubine in Giv‘ah (Judges 20) (אָמַר לֵיהּ, תָּא חֲזֵי מִן פִּלֶּגֶשׁ בַּגִּבְעָה). Even though they were guilty (דְּאַף עַל גַּב דְּחַיָּיבֵי נִינְהוּ), Kudsha Berikh Hu did not want other guilty ones of Yisrael to be aroused against them (לָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִתְעָרוּן גַּבַּיְיהוּ חַיָּיבֵי יִשְׂרָאֵל אָחֳרָנִין). And because of this, from Yisrael died all those times that they died (וְעַל דָּא מִיתוּ מִיִּשְׂרָאֵל כָּל אִינּוּן זִמְנִין דְּמִיתוּ). Until all the guilty that were aroused against them died and were destroyed (עַד דְּכֻלְּהוּ חַיָּיבִין דְּאִתְעֲרוּ לְגַבַּיְיהוּ, מִיתוּ וְאִתְאֲבִידוּ). And those more meritorious remained, to perform the matter in truth (וְאִשְׁתָּאָרוּ אִינּוּן זַכָּאִין יַתִּיר, דְּיַעַבְדוּן מִלָּה בְּאֹרַח קְשׁוֹט). And even though they were meritorious (וְאַף עַל גַּב דְּזַכָּאִין אִינּוּן), the matter is not given except to those to whom it is given (לָא אִתְיְיהִיב מִלָּה, אֶלָּא לְאִינּוּן דְּאִתְיְיהִיב). When the worlds are weighed together, the lower world as the likeness of the upper world, at that time the worlds are not found weighed together (כַּד שְׁקִילָן עָלְמִין כַּחֲדָא, עָלְמָא תַּתָּאָה כְּגַוְונָא דְּעָלְמָא עִלָּאָה, וְהַהוּא זִמְנָא, לָא אִשְׁתְּכָחוּ עָלְמִין שְׁקִילָן כַּחֲדָא).

And because of this, the guilty of Yisrael against other guilty are not the messengers of the King (וְעַל דָּא, חַיָּיבִין דְּיִשְׂרָאֵל לְגַבַּיְיהוּ דְּחַיָּיבִין אָחֳרָנִין, לָאו אִינּוּן שְׁלוּחֵי מַלְכָּא). For they do not come from the side of the left (דְּהָא לָא אַתְיָין מִסִּטְרָא דִּשְׂמָאלָא). It is like men who sinned against the King (מְתַל לִבְנֵי נָשָׁא דְּחָבוּ לְמַלְכָּא). The guard is aroused against them, to seize them and to punish them, those who sinned against the King (אִתְּעַר סַנְטִירָא לְגַבַּיְיהוּ, לְתַפְשָׂא לוֹן, וּלְאַעְנְשָׁא לוֹן, לְאִינּוּן דְּחָבוּ לְמַלְכָּא). One wise man rose from among them, and joined with the guards (קָם חַכִּים חַד מִנַּיְיהוּ, וְאִתְעֲרַב בַּהֲדֵי בְּנֵי סַנְטִירָא). The guard lifted his eyes and saw him (זָקַף סַנְטִירָא עֵינוֹי וְחָמָא לֵיהּ). He said to him: ‘Who gave you over to us? Are you not from those who sinned against the King? Behold, you shall be punished first! Take him and kill him!’ (אָמַר לֵיהּ מַאן יָהֲבָךְ לְגַבָּן, וְלָאו אַנְתְּ מֵאִינּוּן דְּחָבוּ לְמַלְכָּא, הָא אַנְתְּ אִתְעַנָּשׁ בְּקַדְמִיתָא, שְׁקִילוּ לֵיהּ וְקַטְלוּהוּ).

So too, Yisrael come from the side of the right (כַּךְ יִשְׂרָאֵל מִסִּטְרָא דִּימִינָא קָא אַתְיָין), and they did not cleave to the left (וְלָא אִתְדָּבָקוּ בִּשְׂמָאלָא), and they were never mingled with it, for all time (וְלָא אִתְעָרְבוּ בַּהֲדָהּ לְעָלְמִין). But when they cause, through their transgressions (וְכַד אִינּוּן גַּרְמִין בְּחוֹבַיְיהוּ), that the right be subdued (דְּאִתְכַּפְיָא יְמִינָא), and the left be awakened (וְאִתְּעַר שְׂמָאלָא), and all those who come from its side (וְכָל אִינּוּן דְּאָתוּ מִסִּטְרֵיהּ), if one from Yisrael rises to mingle with them (אִי חַד מִיִשְׂרָאֵל קָם לְאִתְעָרְבָא בַּהֲדַיְיהוּ), they recognize him (אִשְׁתְּמוֹדְעָן בֵּיהּ), they say to him: Are you not from those who come from the side of the right? (אַמְרֵי לֵיהּ לָאו אַנְתְּ מֵאִינּוּן דְּקָא אַתְיָין מִסִּטְרָא דִּימִינָא), —which is suppressed because of their sins (דְּאִתְכַּפְיָא מֵחוֹבַיְיהוּ), and are you not from those who sinned against the King (וְלָאו אַנְתְּ מֵאִינּוּן דְּחָבוּ לְמַלְכָּא), who gave you over to us? (מַאן יָהֲבָךְ לְגַבָּן). It is found that he is punished first (אִשְׁתְּכַח דְּאִיהוּ אִתְעַנָּשׁ בְּקַדְמִיתָא). And King Shlomo cried out concerning them, and said (וּשְׁלֹמֹה מַלְכָּא צָוַוח לָקֳבְלַיְיהוּ, וְאָמַר): “A time when a man rules over another man to his own detriment” (Ecclesiastes 8) (עֵת אֲשֶׁר שָׁלַט הָאָדָם בְּאָדָם לְרַע לוֹ). To his own detriment, indeed (לְרַע לוֹ וַדַּאי), because he is not a messenger of the King (בְּגִין דְּלָאו שְׁלִיחָא דְּמַלְכָּא אִיהוּ), and he does not come from that side (וְלָא אָתֵי מֵהַהוּא סִטְרָא).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): Indeed, it is so (ודַּאי הָכִי הוּא), for we have learned (דְּהָא תָּנֵינָן) that there is right and there is left (דְּאִית יְמִינָא וְאִית שְׂמָאלָא), compassion and judgment (רַחֲמֵי וְדִינָא); Yisrael is on the right (יִשְׂרָאֵל [לִימִינָא]), and the idol worshippers are on the left (וְעוֹבְדֵי עֲבוֹדַה זָרָה לִשְׂמָאלָא). Yisrael, even though they are liable (יִשְׂרָאֵל אַף עַל גַּב דְּחַיָּיבֵי נִינְהוּ), and are subdued (וְאִתְכַּפְיָין), they are in the right (אִינּוּן בִּימִינָא), and they do not cleave to the left (וְלָא אִתְדַּבְּקָן בִּשְׂמָאלָא), and they are never mingled with it (וְלָא אִתְעָרְבוּן בַּהֲדָהּ לְעָלְמִין). And because of this, it is written (וּבְגִין כָּךְ כְּתִיב): “Save with Your right hand, and answer me” (הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי) (Psalms 60). For when the right is elevated (דְּכַד אִסְתַּלָּק יְמִינָא), Yisrael, who cleave to it (יִשְׂרָאֵל דְּאִתְדַבְּקוּן בַּהֲדֵיהּ), are elevated and crowned through it (יִסְתַּלְּקוּן וְיִתְעַטְּרוּן בֵּיהּ). Then the left is subdued (כְּדֵין אִתְכַּפְיָא שְׂמָאלָא), and all those who come from its side (וְכָל אִינּוּן דְּאָתוּ מִסִּטְרֵיהּ)—this is that which is written (הֲדָא הוּא דִכְתִיב): “Your right hand, Hashem, crushes the enemy” (יְמִינְךָ יְיָ׳ תִּרְעַץ אוֹיֵב) (Exodus 15).

Rabbi El'azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר): And it was on the eighth day, etc. (וַיְהִי בַּיוֹם הַשְּׁמִינִי קָרָא וְגוֹ'). And it was on the eighth day (וַיְהִי בַּיוֹם הַשְּׁמִינִי), what is [meant by] the eighth day? (מַאי יוֹם הַשְּׁמִינִי). Rather, it is written: And from the entrance of the Tent of Meeting, etc. (אֶלָּא כְּתִיב וּמִפֶּתַח אֹהֶל מוֹעֵד וְגוֹ'), For seven days he shall fill your hands (כִּי שִׁבְעַת יָמִים יְמַלֵּא אֶת יֶדְכֶם) (Exodus 29). For seven (כִּי שִׁבְעַת)—in seven days it should have said (בְּשִׁבְעַת יָמִים מִבָּעֵי לֵיהּ), or seven days he shall fill your hands (אוֹ שִׁבְעָה יָמִים יְמַלֵּא אֶת יֶדְכֶם), what is [meant by] for seven days he shall fill? (מַאי כִּי שִׁבְעַת יָמִים יְמַלֵּא). Rather, fortunate are those Kohanim (אֶלָּא, זַכָּאִין אִינּוּן כַּהֲנֵי), who are crowned with the crowns of the Holy King (דְּמִתְעַטְּרֵי בְּעִטְרוֹי דְּמַלְכָּא קַדִּישָׁא), and anointed with the sacred anointing of greatness (וּמְשִׁיחִין בִּמְשַׁח רְבוּת קַדִּישָׁא), because the supernal anointing oil is aroused (בְּגִין דְּאִתְּעַר מִשְׁחָא עִלָּאָה), which waters all seven (דְּמַשְׁקֵי לְכָל שִׁבְעָה), and they are anointed from that sacred greatness (וְאִתְמַשְּׁחָן מֵהַהוּא רְבוּת קַדִּישָׁא), and from it were ignited all those seven luminaries (וְאִתְדְּלָקוּ מִנֵּיהּ כָּל אִינּוּן שִׁבְעָה בּוּצִינִין), and this anointing of greatness is the totality of all seven (וְהַאי מְשַׁח רְבוּת הוּא כְּלָלָא דְּכָל שִׁבְעָה), and all of them are included within it (וְכֻלְּהוּ בֵּיהּ אִתְכְּלִילוּ). And we have learned: six are they (וְתָנֵינָן שִׁיתָא אִינּוּן), and all of them are included in this one (וְכֻלְּהוּ אִתְכְּלִילָן בְּהַאי), and this is the totality of all of them (וְדָא הוּא כְּלָלָא דְּכֻלְּהוּ), and because of this: for seven days he shall fill (וּבְגִין כַּךְ שִׁבְעַת יָמִים יְמַלֵּא), for on this it depends (דְּהָא בְּהַאי תַּלְיָין). And for this reason, Knesset Yisrael is called Bat Sheva—Daughter of Seven (וְעַל דָּא, אִקְרֵי כְּנֶסֶת יִשְׂרָאֵל, בַּת שֶׁבַע). What is she, Bat Sheva? (מַאי אִיהִי בַּת שֶׁבַע). That she is crowned from six others (דְּאִיהִי כְּלִילָא מִשִּׁיתָא אָחֳרָנִין).

Once this seventh completes them for the Kohanim (כֵּיוָן דְּהַאי שִׁבְעָה, אַשְׁלִים לְהוּ לְכַהֲנֵי), and crowns them (וְאַעְטַּר לוֹן), and anoints them with all (וּמָשַׁח לוֹן בְּכֹלָּא), when they reach Knesset Yisrael, who is the eighth (כַּד מָטוּ לִכְּנֶסֶת יִשְׂרָאֵל דְּאִיהִי תְּמִינָאָה), Aharon was commanded to offer a calf (אִתְפְּקַד אַהֲרֹן לְקָרְבָא עֵגֶל), because he is the offspring of the cow (בְּגִין דְּאִיהוּ בְּרֵיהּ דְּפָרָה), to atone for that sin of the other calf that Aharon made (לְכַפָּרָא עַל הַהוּא חוֹבָא דְּעֵגֶל אָחֳרָא דַּעֲבַד אַהֲרֹן), and he was liable regarding the cow (וְחָב לְגַבֵּי פָּרָה), which is the eighth (דְּאִיהִי תְּמִינָאָה), the completion of the faith of Yisrael (שְׁלִימוּ דֶּמֱמוּנֵיה יִשְׂרָאֵל) — Some say: of the faith of Yisrael (נ"א: דֶּאֱמוּנֵי יִשְׂרָאֵל). And the Kohen is found to be complete in all (וְאִשְׁתְּכַח כַּהֲנָא שְׁלִים בְּכֹלָּא), in eight garments of glory (בִּתְמַנְיָא מִינֵי לְבוּשִׁין דִּיקָר), complete in all crowns (שְׁלִים בְּכָל כִּתְרִין), complete above (שְׁלִים לְעֵילָּא), complete below (שְׁלִים לְתַתָּא). And in everything, action must be shown (וּבְכֹלָּא, בָּעֵי לְאַחֲזָאָה עוֹבָדָא). And for this reason, action was done with Aharon below (וְעַל דָּא אִתְעָבִיד בֵּיהּ בְּאַהֲרֹן עוֹבָדָא לְתַתָּא), in order that there be arousal in like manner above (בְּגִין דְּיִתְּעַר הָכִי לְעֵילָּא), and everything will be found in one likeness (וְיִשְׁתְּכַּח כֹּלָּא בְּגַוְונָא חַד), and then all the worlds are blessed (וּכְדֵין אִתְבָּרְכָאן עָלְמִין כֻּלְּהוּ), and blessings are found through the hand of the Kohen (וּמִשְׁתַּכְחִין בִּרְכָאן עַל יְדָא דְּכַהֲנָא). And here the Kohen is completed in all, as is fitting (וְהָכָא אִשְׁתְּלִים כַּהֲנָא בְּכֹלָּא כַּדְקָא חֲזֵי).